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Revenge.

Revenge is an insatiable desire to sacrifice every consideration of pity and humanity to the principle of vindictive justice. It renders the demands of that terrific giant paramount to every other claim. It is a propensity to retaliate evil, too fervent to be cooled by time, too deep and inveterate to be obliterated by concessions and entreaties. It anticipates joy in the contemplation of sighs and groans, and the only moment of transport is the instant of inflicting misery. Dr. Cogan.

The prophet spoke; when with a gloomy frown,
The monarch started from his shining throne;
Black choler filled his breast, that boiled with ire,
And from his eye-balls flash'd the living fire.

Malice.

Malice is often employed to express the dispositions of inferior minds to execute every purpose of mischief, within the more limited circle of their abilities. It often shews itself by little incidents; by thwarting the favorite purposes of another; by refusing the good that might be communicated without personal injury; by encouraging unfavourable reports; by raising unjust suspicions; by perverse misrepresentations, &c. This temper is sometimes expressed by spite, or by having a spite against any one. In a word, if we ascribe malignancy to beings of a superior order by way of preeminence, malice and a malicious disposition, may with peculiar propriety be reserved for the minor agents of mischief, whose power of doing evil is not proportionate to their disposition.

Wrath.

Dr. Cogan.

Wrath is a deep and irritating sense of an injury. It is deliberate anger; being chiefly inspired by the contemplation of various aggravating circumstances attendant upon the offence. The desire of retaliation is not a constituent part of it; by this it is distinguished from revenge. But it occasions a ferment in the spirits incompatible with the indulgence of complacency. Dr. Watts.

Remorse.

Remorse has already been placed under sorrow; but whenever it is connected with a fear of punishment, it deserves a place under this passion also, which greatly increases its agonies. When remorse is blended with a fear of punishment, and arises to despair, it constitutes the supreme wretchedness of the mind. Dr. Cogan. Suspicion.

This is a comfortless state of doubt concerning the conduct and character of another. The mind is greatly embarrassed respecting the degree of esteem, cordiality, or friendship, which is due to the object. Suspicion may be excited by some kind of accusation, not supported by evidence sufficient for conviction, but sufficient to trouble the repose of confidence. When exercised towards intimates, it is an anxious suspension of mind between complacency and displicency; between that respect we were accustomed to entertain for them, and the painful apprehension that they no longer deserve it. We feel an incipient anger and resentment, which we dare not to indulge, and cannot suppress. Lord Kaimes.

Envy.

This is a painful sensation, excited by the view of something desirable in the state and situation of another, which self-love wishes to appropriate. To envy, is to repine at the good conferred upon another or possessed by him. Thus it is a perfect contrast to the sympathy which rejoices at their welfare. Envy entertains a degree of sorrow that the good contemplated should escape ourselves, and of anger that it should fall to the share of another.

Dr. Cogan.

But there is a wicked passion called envy, which stands in direct opposition to pity and congratulation. Envy takes pleasure in seeing others made unhappy, and it grieves and is uneasy that others should enjoy prosperity and peace. It is founded on ill-will, and appears in joy or sorrow, mixed with malice. It generally wears a sour and uneasy countenance, though sometimes it puts on a malignant joy. Sometimes it awakens a spiteful sneer, and dis

poses to biting jests. It is a most hateful passion, or temper of mind; for it is not only odious to all others, but it wastes the very life and destroys the confort of him who carries it in his bosom. Watts.

Envy is a passion, which, being altogether unjustifiable, cannot be excused but by disguising it under some plausible name. At the same time, no passion is more eager than envy to give its object a disagreeable appearance: it magnifies every bad quality, and fixes on the most humbling circumstances.

Grove.

Envy is the opposite to sorrow and compassion: it is a painful emotion of the soul at the sight of another's good. Dr. Ryland.

Jealousy.

Jealousy is a species of suspicion that relates to conduct, which still more intimately concerns ourselves; a painful apprehension of rivalship in cases that are peculiarly interesting to us. It will, of consequence, increase in strength in proportion to the value we set upon the object, and the degrees of danger to which we imagine it may be exposed. It is the inseparable companion of the ambitious, who view every competitor, and every one capable of becoming a competitor, with a jealous eye. It is sometimes ingrafted upon pride, which is deeply wounded by appearances of neglect. It is a frequent attendant upon love, and, in a milder sense of the term, it may be considered as an anxious solicitude, lest we should be supplanted in the affections of those we most highly esteem.

Trifles light as air

Are, to the jealous, confirmations strong

As proofs of holy writ.

Dr. Cogan.

SHAKSPEARE.

Jealousy is a species of envy, arising from a thought that there is a preference given to another person in the love and affections of one for whom we have a peculiar regard.

Love, anguish, wrath, and grief to madness wrought,
Despair, and secret shame, and conscious thought
Of inborn worth, his lab'ring soul oppress'd,
Roll'd in his eyes, and rag'd within his breast.

Ryland.

DRYDEN.

Stupid he sat, his eyes on earth declin'd, And various cares revolving in his mind; Rage boiling from the bottom of his breast, And sorrow, mix'd with shame, his soul oppress'd, And conscious worth lay lab'ring in his thought, And love, by jealousy to madness wrought, Jealousy wrinkles the forehead; the eye-brows are sunk down and knitted; the eye-ball is half hid under the eye-brows, which turn towards the object; it should appear full of fire, as well as the white of the eye and the eye-lid; the nostrils are pale, open, more marked than ordinarily, and drawn backward, so as to make wrinkles in the cheeks; the corners of the mouth are drawn back and very much sunk; the muscles of the jaw appear sunk; the colour of the face is partly inflamed, and partly yellowish; the lips pale or livid.

Contempt.

Le Brun.

This is a more calm and deliberate affection of the mind. It directs its chief attention to the character and disposition, which is capable of committing unworthy and disgraceful actions. Its objects are radical baseness, and radical imbecility where it ought not to exist. Thus we despise the man who is capable of fraud, deceit, falsehood, and every species of moral depravity that indicates an extraordinary degree of meanness. The man who makes great pretensions to more exalted powers and better qualities than he really possesses, renders himself an object of contempt.

Locke.

The motions of contempt are lively and strong. The forehead is wrinkled; the eye-brow is knit; the side of it next the nose sinks down, and the other side rises very much; the eye is very open, and the eye-ball is in the middle; the nostrils rise, and draw towards the eyes, and make wrinkles in the cheeks; the mouth shuts, its sides sinking down, and the under lip is pushed out beyond the Le Brun. upper one.

Hatred.

Personal hatred, or malevolence towards an individual, commences with some circumstance, quality, or disposition, which is

displeasing to us, or with some species of injury committed or intended. It has these for its professed objects. But here also a quick and powerful transition is instantaneously made in our imaginations, from an incidental blemish, to the whole character; from a single act we are prone to form unfavourable sentiments of general conduct; and the lively sense of an injury annihilates, too frequently, every species of merit in the offender. This is obviously the source of hatred, long and inveterate. Dr. Cogan.

Pride.

Him there they found,

Squat like a toad, close at the ear of Eve,
Assaying, by his devilish art, to reach
The organs of her fancy, and with them forge
Illusions, as he list, phantoms, and dreams,
Vain hopes, vain aims, inordinate desires,
Blown up with high conceits, engend'ring pride.

MILTON.

The proud man is naturally silent, and wrapt up in his own importance, seldom speaks, but to make his audience feel their inferiority. Pride is the high opinion that a poor little contracted soul entertains of itself. Pride manifests itself by praising ourselves, admiring our persons, attempting to appear before others in a superior light to what we are, contempt and slander of others, envy at the excellencies others possess, anxiety to gain applause, distress and rage when slighted, impatience of contradiction, and opposition to God himself.

Thou'rt woman, a true copy of the first,

In whom the race of all mankind was curst:

Your sex, by beauty, was to Heaven allied,

But your great Lord, the Devil, taught you pride.

OTWAY.

Pride was the first sin that found entrance into our nature, and it is, perhaps, the last that will be expelled. What are all our afflictions, but a remedy provided for this inveterate disease, intended to hide pride from man? (Job xxxiii. 17.) What is the institution of the Gospel, but a battery erected against this strong hold of Satan, ordained to cast down every high imagination? (2 Cor. x. 4, 5.)

M

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